CHAPTER 1
Dao Is the Ultimate Source of Heaven, Earth, and All Beings
The Dao that can be told is not the eternal Dao.
The name that can be named is not the eternal name.
Emptiness is the origin of the universe.
Existence is the mother of all things.
Therefore, we often observe the wonders from emptiness. And we often observe the mysterious manifestation from existence.
The two aspects come from the same source but have different names. They are both mysterious, a doorway to all the wonders.
The Dao is the fundamental body, the noumenon, of the universe. It is the source of all things that have evolved and will evolve. Everything that is used to describe the Dao, including language, words, and names, is mere abstract narrative. Names and languages used in abstract narration do not exactly equate with the presence of the cosmic constancy of the Dao.
Name refers to all things that have evolved from the ontology of the universe, including the sun, moon, stars, plants, and animals. Originally, everything had no name. But to communicate and to distinguish easily, human beings inputted names on all things, labelling them. All terminologies, nouns, and names are merely fictitious labels. Names and labels are merely codes and not the actual things in themselves.
In a broader sense, the Dao contains both the noumenon of the universe in its intangible original form, which has yet to reveal itself (known as the void, emptiness) and the revealed, tangible entities that are visible to us, such as the sun, moon, stars, and galaxies.
The void contains vast amounts of energy and can evolve into formations, such as the Milky Way, the solar system, and the earth. Therefore, the void is the source of heaven and earth as well as of the solar system. Furthermore, the revealed tangible entities, such as heaven and earth and the solar system, further evolve plants, animals, humans, and all things. Therefore, the Dao is known as the "mother of all things."
Hence, we often have to begin by observing the void (it can evolve heaven and earth and sun and moon) in order to directly perceive the marvel of this fact of the universe. We must observe the visible and tangible heaven and earth and sun and moon that further evolve plants, animals, and all things, to be able to perceive the greatness and the wonder of the universe.
The noumenon of the universe, the yet-to-be-revealed intangible void, and the revealed tangible entities, such as heaven and earth, sun and moon, and all things, are called the Dao. The void and "all things," although different in name, originate from the Dao and represent the two different aspects of the Dao. One is the hidden, intangible void, and the other is the visible, tangible existence. Both are marvels in their own mysterious ways.
The Dao is profound and mysterious, far beyond what most people can understand. The Dao is the source of all of the varying kinds of mysteries the world has ever known. It is profound and mysterious. It is marvellous!
Note: The Chinese word Dao could be applied to various representations. In this book, we use different printed text to clarify the meaning of the Dao into two main categories.
1. Under the normal printed text, Dao represents the reason, the law, the rule, the truth, and the way. This is an abstract narrative and interpretation.
2. Under the bold printed text, Dao represents the universe itself (the yet-to-be-revealed, intangible void) and embodies the evolution of all things: heaven and earth, moon and stars, and nature (tangible things). It is a reality beyond any man-made illusions or representations.
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CHAPTER 2
Dao's Characteristics, Beyond Dualistic Opposition
All in the world think they see beauty as beauty. This is not good.
All think they know good as good. This is bad.
Therefore, being and non-being produce each other.
Difficult is born in the easy.
Long is defined by short,
high and low by contrast,
sound and voice by harmony, and
front and back follow each other.
So the sage manages without doing and
teaches without words.
Nurturing all things tirelessly,
he creates but does not possess,
he acts without arrogance, and
he accomplishes but does not take credit.
That's why his accomplishments last forever.
Widely different people in the community believe that they can distinguish between what is beautiful or good and what is ugly or bad. However, their discerning may well give rise to an unhealthy social atmosphere. This would not be a good outcome.
People believe that they can distinguish between what is good and what is evil. This is not desirable. In fact, this could easily result in an unfriendly social atmosphere, because people would base their views on their own likes and dislikes, deciding blindly what was beautiful and ugly or good and evil. This in turn would create a great deal of conflict and opposition and could result in people having unwholesome thoughts, leading to moral degeneration within their communities. If self (ego) arises within a deluded discriminating mind, dualistic opposition is the unfortunate result.
When one defines something as beautiful, the opposite, ugly, also arises. When one defines something as good, the opposite, bad, also arises.
There is no need to compare, as everything that exists is simply pure and sacred. Once a comparison is made, opposition arises. If the comparison is influenced by an individual's likes or dislikes, immediately a binary opposite view arises, resulting in the occurrence of further conflict.
When there is a comparison, the concepts of being or non-being, difficult or easy, long or short and the like arise. Similarly, when there is contrast, the concepts of high or low, sound or voice, front or back and the like arise.
Therefore, the accomplished ancient sages would not make any such deluded distinction. They would not be judgemental and would not interfere indiscriminately. They followed the principles of the Dao and acted accordingly. They led by example and taught others more by their actions than by mere words. They emulated the Dao, nurtured all things, and always brought benefits to all sentient beings. They nourished all things without any concept of possession. They performed beneficial actions without arrogant pride, and they accumulated vast amounts of wholesome merit without any expectation of receiving credit.
Due to their being free from any expectation of receiving credit, and due to their pure intentions, the merit thus accumulated was profoundly vast and indestructible. Those sentient beings who benefited from their meritorious deeds would never forget them and be forever grateful. (If one were to help others with the impure intention to boast and claim credit, one's merit would soon perish.)
Note: the term sentient beings in this book refers to all living beings, such as humans, animals and plants.
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CHAPTER 3
The Pathway toward Long-Term Stability
Do not glorify people's achievements,
so that people will not quarrel among themselves;
do not overvalue rare goods,
so that people will not steal;
do not show what is desirable,
so that people's hearts will not be tempted.
So the sage governs by purifying people's minds,
filling their bellies,
weakening their ambitions, and
strengthening their backbones.
Regularly lead people to know less and desire less/ let
people know less and desire less,
so the clever people dare not interfere.
Do the non-doing. Nothing can't be governed.
When talented individuals are not glorified, people will not be envious and will not fall into the trap of vicious competition.
When there is no pronouncement of what precious treasure is, the people will not think of stealing it.
When there is no showing off of objects that would arouse desire in people, the people's minds will not be thrown into disarray.
Therefore, the ancient sages' emphasis on governance will be focused on letting the people learn humbly, often with gratefulness, and letting the people be rich in heart, fill their bellies, possess good health, and know peace of mind. Teach the people to play down their ego (self), abate aggressiveness, and exhibit integrity and morality.
Often lead the people back to nature, and do not learn from those "clever people" who show desire for greed. Make those people with ulterior motives feel ashamed of themselves so as to detract from the acts they are about engage in.
When they adopt the governance that emanates from nature and follow it, engaging in deeds that are not centred around the interest of their egos (self) to act indiscriminately, it is natural that everything will fall into place, enabling people to live simply and peacefully, with good law and order.
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CHAPTER 4
Dao Is the Source of All Beings
Dao is empty, yet it operates with an endless supply.
Dao is profound. It seems to be the origin of all things.
(It blunts the sharpness, resolves the conflicts, dims the glare,
and settles the dust.)
It is so deep that it seems empty, but it also seems to exist.
I don't know who gave birth to it.
It seemed to be there before the world was created.
"Dao·noumenon of the universe·the void" presents itself in a state of emptiness, but in this emptiness, there is an infinite amount of immense energy.
Dao is so profound; upon my observation, it looks to be the source of all things. The void of Dao itself seems to have something — but as if nothing is there. It seems to contain something, but it's empty at the same time. It is indistinct, and I have been unable to observe how the Dao was created or is evolving. But the reality that I have observed is this: Dao existed before all things, even before the heavens and all existence.
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CHAPTER 5
Universal Love without Partiality
Heaven and earth are impartial;
they treat all beings equally, including straw dogs.
The sage is impartial;
he treats all people equally, including straw dogs.
Between heaven and earth, the space is like a bellows,
empty yet with infinite energy.
Once it is blown, it creates all things.
Too much talk and abstract concepts will move you further
away from Dao; rather, hold onto a pure heart.
Nature (heaven and earth) is impartial to all sentient beings and treats all creation equally, including human beings, animals, plants, and all things — even the man-made straw dogs. This is because nature nurtures everything. (Note: Straw dogs were used in ancient times for rituals and discarded after use.)
Similarly, an accomplished sage is impartial and without favouritism towards all people, animals, and plants. The sage treats the vegetation like his or her own children, and the people in the same kind-hearted manner.
Within the bounds of the universe, heaven and earth, there is a vast space; similar to the space inside a wind bellows. In the middle of the bellows, there is a hollow space, but when this space is agitated by some pushing and pulling action, the wind bellows will create a gust of wind and become useful. Seemingly it is an empty space, but it possesses infinite energy, and as soon as it is agitated, it becomes functional to produce something.
If we rely too much on description of the abstract concept and opinion, it will detract us from the Dao. Therefore it is best to maintain our original pure minds, having no preconception in observing, experiencing, and comprehending the Dao.
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CHAPTER 6
Dao is the Root of Heaven and Earth
Valley God (Dao) does not die.
It is called the mysterious feminine.
The door of the mysterious female is the root of heaven and
earth.
It seems hidden,
yet it operates with infinite energy.
The Dao: The noumenon of the universe (also known as Spirit of the Dao) is immortal; it is a universal source of life, which gives birth to heaven and earth, the sun and the moon.
The noumenon of the universe contains an infinite body of energy; it is like a vapour barely seen but always presents. No matter how much it is utilized, the power of life is literally inexhaustible.
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CHAPTER 7
In the Void of Ego and Selfishness Lies the Longevity of Heaven and Earth
Heaven and earth are everlasting.
The reason heaven and earth are everlasting is because they
do not live for themselves;
therefore, they are eternal.
Thus the "sages" will consider that others are above them, but
they will end up being above.
They will have concern for others ahead of themselves, but
they will end up being safe.
Isn't it because of their selfless that they are fulfilled?
Heaven is eternally present, and the earth is ever-enduring. The reason heaven and earth can exist perpetually is mainly because they are selflessly serving others and not themselves. They benefit all the sentient beings selflessly, so they can exist forever. (Heaven means the sun and the space, and earth means the earth.)
Heaven and earth are revealing their unique characteristics of the Dao; so do those accomplished sages who emulate this principle and learn from the heaven and earth.
Therefore, the accomplished sages will consider the well-being of the people above others; they are unconcerned with their own interest, fame, life, or death. They always put the people's interest above their own with such selfless virtue; it will naturally benefit the people of future generations.
Because of their unselfish nature, their virtue will benefit many future generations. Their lives will shine like the sun and moon, and their legacy will be just like heaven and earth, lasting forever.
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CHAPTER 8
Being a Student of Water; To Realize Dao by Observing Water
Supreme virtue is like water;
it nourishes all things without competing.
Water stays in places that people despise;
therefore, it is almost like Dao.
It dwells in the right location;
its kindness is as deep as a valley.
It gives with kindness,
speaks with integrity,
governs with justice,
handles things with great capability, and
acts in timely fashion.
It competes with no one;
therefore, it has no enemies.
People with a noble character are like water. Water benefits all beings but never competes. Water stays at lower places that nobody likes and washes all the dirt that nobody is fond of. The moral calibre that water embodies is very close to the ontological being of the universe, the characteristic of Dao.
• People with a noble character dwell in the right location.
• They are so humble that their hearts are as deep and extensive as valleys, with no trace of any arrogance.
• They kindly treat all beings with compassion and are always eager to help others.
• What they say is trustworthy.
• They have righteous hearts and are capable of governing.
• They are competent in handling affairs.
• They can be both active and still.
• They excel in observing when synchronicity arrives.
• They know the right moment to take action and to shoulder responsibilities.
People with a noble character won't compete with others; as a result, they have no enemies and never complain.
CHAPTER 9
Withdrawal after Achievement, the Dao of Heaven
Rather than filling a vessel too full, you should stop at the appropriate level.
If a blade is too sharp, it will not last long.
A room filled with gold and jade will bring insecurity.
When you boast your wealth, troubles are not too far away.
Retire when the work is done; this is the way of heaven.
Boastfulness and complacency are the two characteristics that a person can do without. Sometimes it is better to remain silent.
For a person who shows off and tells everyone how good and great he is, hardship is not too far away. This trait will not last for long. (It is like when a knife edge is sharpened to the extreme, the sharpness will not last for long.)
The more wealth a person possesses, the harder it is to protect. He will not be able to keep it for long, as there are many poachers and jealous people around.
A boastful and wealthy person thinks that he is the wealthiest around, and this will surely pave the way for his own doom.
Once a person has achieved success and fame, he should not boast his achievements, should not claim credit for the deeds he had done, should not desire further official position. He should be able to give up and step quietly and gracefully aside. That is the best way to live in full accordance with the Dao.
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